old-path-white-clouds-thich-nhat-hanh

Chapter Fifty-Three
Dwelling in the Present Moment
In the spring of the following year, the Buddha delivered the Satipatthana Sutta, the Sutra on the Four Establishments of Mindfulness,
to a gathering of more than three hundred bhikkhus in Kammassadhamma, which was the capital of Kuru. This was a sutra fundamental for
the practice of meditation. The Buddha referred to it as the path which could help every person attain peace of body and mind, overcome
all sorrows and lamentations, destroy suffering and grief, and attain highest understanding and total emancipation. Later, Venerable
Sariputta told the community that this was one of the most important sutras the Buddha had ever given. He encouraged every bhikkhu and
bhikkhuni to study, memorize, and practice it.
Venerable Ananda repeated every word of the sutra later that night. Sati means “to dwell in mindfulness,” that is, the practitioner remains
aware of everything taking place in his body, feelings, mind, and objects of mind—the four establishments of mindfulness, or awareness.
First the practitioner observes his body—his breath; the four bodily postures of walking, standing, lying, and sitting; bodily actions such
as going forward and backward, looking, putting on robes, eating, drinking, using the toilet, speaking, and washing robes; the parts of the
body such as hair, teeth, sinews, bones, internal organs, marrow, intestines, saliva, and sweat; the elements which compose the body such
as water, air, and heat; and the stages of a body’s decay from the time it dies to when the bones turn to dust.
While observing the body, the practitioner is aware of all details concerning the body. For example, while breathing in, the practitioner
knows he is breathing in; breathing out, he knows he is breathing out; breathing in and making his whole body calm and at peace, the
practitioner knows he is breathing in and making his whole body calm and at peace. Walking, the practitioner knows he is walking. Sitting,
the practitioner knows he is sitting. Performing movements such as putting on robes or drinking water, the practitioner knows he is putting
on robes or drinking water. The contemplation of the body is not realized only during the moments of sitting meditation, but throughout the
entire day, including the moments one is begging, eating, and washing one’s bowl.
In the contemplation of feelings, the practitioner contemplates feelings as they arise, develop, and fade, feelings which are pleasant,
unpleasant, or neutral. Feelings can have as their source either the body or the mind. When he feels pain from a toothache, the practitioner
is aware that he feels pain from a toothache; when he is happy because he has received praise, the practitioner is aware that he is happy
because he has received praise. The practitioner looks deeply in order to calm and quiet every feeling in order to clearly see the sources
which give rise to feelings. The contemplation of feelings does not take place only during the moments of sitting meditation. It is practiced
throughout the day.
In the contemplation of mind, the practitioner contemplates the presence of his mental states. Craving, he knows he is craving; not
craving, he knows he is not craving. Angry or drowsy, he knows he is angry or drowsy; not angry or drowsy, he knows he is not angry or
drowsy. Centered or distracted, he knows he is centered or distracted. Whether he is open-minded, close-minded, blocked, concentrated,
or enlightened, the practitioner knows at once. And if he is not experiencing any of those states, the practitioner also knows at once. The
practitioner recognizes and is aware of every mental state which arises within him in the present moment.
In the contemplation of the objects of mind, the practitioner contemplates the five hindrances to liberation (sense-desire, ill-will,
drowsiness, agitation, and doubt) whenever they are present; the five skandhas which comprise a person (body, feelings, perceptions,
mental formations, and consciousness); the six sense organs and the six sense objects; the Seven Factors of Awakening (full attention,
investigating dharmas, energy, joy, ease, concentration, and letting-go); and the Four Noble Truths (the existence of suffering, the causes of
suffering, liberation from suffering, and the path that leads to liberation from suffering). These are all objects of the mind, and they contain all
dharmas.
The Buddha carefully explained each of the four establishments. He said that whoever practiced these four establishments for seven
years would attain emancipation. He added that anyone who practiced them for seven months could also attain emancipation. He said that
even after practicing these four contemplations for seven days, one could attain emancipation.
During a Dharma discussion, Venerable Assaji reminded the community that this was not the first time the Buddha had taught the Four
Establishments of Mindfulness. He had, in fact, spoken about them on several occasions, but this was the first time he had compiled all of
his previous teaching on the subject in so complete and thorough a way. Assaji agreed with Sariputta that this sutra should be memorized,
recited, and practiced by every bhikkhu and bhikkhuni.
When the Buddha returned to Jetavana towards the end of spring that year, he met and transformed a notorious murderer named
Angulimala. One morning when the Buddha entered Savatthi, it seemed like a ghost town. All doors were bolted shut. No one was on the
streets. The Buddha stood in front of a home where he normally received food offerings. The door opened a crack and seeing it was the